Bhagavatam highlights devotion through recollection in separation

Bhagavatam class at ISKCON, Nasik

So today morning, we are discussing about one of the most emotionally charged sections in the Śrīmad-Bhāgavatam, wherein there is a artistic foreshadowing of the climax of the Śrīmad-Bhāgavatam.
The climax of the Śrīmad-Bhāgavatam comes in the 10th canto in the Rāsa-pañcaratihārya, chapters 29 to 33, wherein the Gopīs separation from Krishna is depicted. And the whole mood of the Bhagavatam is the mood of recollection in separation. The Bhagavatam starts off where the Mahabharata more or less has ended.
The Mahabharata’s climax is in the war. And that war, after it ends, the Bhagavatam picks up in the 7th chapter, where in the aftermath of the war, the victory has turned out to be bitterly horrible. The victory is there, but instead of glory there is agony.
Because Ashwatthama, by a dastardly, cowardly act, kills the Pandava sons and all the remaining warriors at night when they are sleeping. So, in this world, we sometimes gain failure, sometimes we gain success. But the Bhagavatam seems to actually focus on a very pessimistic theme.
Normally, now, there are religions in the world which talk about how you go to God and there are claims of miraculous cures. So there are religious preachers who say, you just come and we will touch you and your disease will go away. Now, most of the times, these are hoaxes.
These are just pretenses to get people attracted. But the point is, most of the world’s preachers talk about how devotion to God will bring material prosperity. However, there is great adversity and by devotion to God, one triumphs over adversity and attains prosperity.
The Bhagavatam completely goes beyond this theme. It starts, actually, at several levels. It is, it strikes a seemingly tragic note.
Firstly, it starts if this chapter is being described, there is the death of all the Kauravas, the remaining Pandava warriors and soon after that, there is the departure of Krishna, there is the departure of Pandavas and then after that, there is the cursing of Parikshit Maharaj. And then, the whole story goes on and there is no miraculous release from the curse. Normally, when people read some novels or they watch some movies, the movies are guaranteed that there is a happily ever after.
And even if there are some movies where there is no happily ever after, but the movies don’t start usually with the death sentence of a hero and the whole movie goes on describing how the hero is killed. This will be a very gloomy sort of movie. But what is the Bhagavatam demonstrating? The Bhagavatam talks about not just transforming material reality but its focus is on transforming our consciousness to rise above material reality.
So Parikshit’s victory is not in countering the curse. Although he had the power and he could have done that, his victory is in transcending the curse. Victory lies in raising his consciousness above the material body and above the material world wherein he feels no longer what to speak of the Takshaka’s snake bite when it eventually comes.
Even before that he doesn’t feel the pain of hunger, of thirst, of any materiality because his consciousness is absorbed in Krishna. … … … … … … … … … … … For example, it is hot right now. Suppose from the heat we come to the air-conditioned room.
The heat is still there outside but as soon as we come inside the air-conditioned room we don’t feel the heat. So like that there are distresses in this world but when we come in the consciousness of Krishna when we bring our consciousness in the proximity of Krishna then it is like coming in the air-conditioned room. Krishna consciousness offers a Krishna conditioned space for our consciousness and in that Krishna conditioned space we gain the relief.
… So here that same theme is being demonstrated where Arjuna is helpless. … Arjuna has been an extremely powerful warrior and he has defeated in war the most powerful warriors in the world and yet now in the face of the departure of his beloved friend Krishna has departed and he is overwhelmed. He is helpless.
And what does he do over here? He seeks shelter in recollection. It’s a very personal depiction of Krishna. In fact, similar words come when the Gopis talk about Krishna when he is separated from them.
And they talk about how, when we remember, how was his sweet smile, his sweet words, how he called us, how he expresses love for us, they say our hearts burn with agitation. And similarly here he is saying, very personal depiction, what he says, Narman, you darling, he used to joke with me. Normally, conventionally, the idea of God is very grave, formal, old man.
No, but Krishna is saying, Narman, you darling, he has a beautiful smile and he called me personally. So he called me by my personal names and remembered me. And he says, what has happened to that Lord now when he has departed? Smartur Luthanti, Smartur Luthanti, memories are spontaneously rising in my heart.
Luthanti, I am being overwhelmed by the memories. The process of Bhakti is the process of making our memory our treasure. The process of Bhakti means that we focus on remembering Krishna more and more and those memories become our treasury.
And whenever in this world we face problems, just like when people have some problems, they think, okay, I will use money to solve my problems. I have this disease, I have this problem, I have that problem, just pay some money. But the real treasury is not money.
Money has its utility, but the real treasury is actually within, it is in our memory. And to the extent we can cultivate remembrance of Krishna, to the extent we can transcend misery, transcend the problems in this world. Now, transcending problems does not mean becoming apathetic or irresponsible.
Transcending problems means that we put first things first. That means that quite often the world pulls upon us, calls upon us to do some action. This problem is there, do this.
That problem is there, do that. That problem is there, do that. And the world literally pulls upon us to act, to act, to act.
And we do need to act. But we need deliberation before action. We need to think properly and then act.
If we simply act, quite often we face problems and our responses to the problems are often bigger problems than the problems. So, for example, if a snake has bitten me, and now the snake has bitten me and the poison is going through my leg into my body and at that time I get so angry with the snake, how dare it bit me. I look around for a stick, I will go and beat that snake and I will pound it to its death.
Well, I will start running around to find a stick, chase after the snake and beat it. Even if I catch the snake, even if I beat it, in the process what is happening? My heart rate is increasing, my blood circulation is becoming faster and the blood, the poison in the blood is going all over my body. So, the snake biting is a problem.
But my reaction to the snake bite, that is a bigger problem. Quite often when we act in the world, we face problems. Some situations like snake bites come and hit us.
And often it is our reaction that makes the problem much bigger. So, instead of immediately instinctively reacting, if we calm down, we think, okay, what is the best course of action? What should I do right now? In general, there is deliberation and there is action. So, when there is deliberation followed by action, that is the mode of goodness.
When there is action first and deliberation later, that is the mode of passion. And when there is neither action nor deliberation, that is the mode of ignorance. So, quite often we live in a passionate society.
Deliberation means deep thinking. So, without thinking, we should have simple living and high thinking. That is Saptamuri lifestyle.
But today people are simply living, hardly thinking. Simply living. People basically live like programmed machines, wherein the corporate controlled media programs desires into people’s minds.
Okay, buy this, get this, enjoy this. Yes, yes, yes. There is a famous corporate leader, he said, it is not people’s responsibility to determine their needs.
It is your responsibility to determine people’s needs. That is basically you create needs in people’s minds and then you make them fulfill those needs. So, quite often deliberation in terms of deep thinking is very much lacking.
And when there is action without deliberation, that action creates greater problems. So, the Bhagavatam urges us to do the deliberation first. The deliberation means first think.
First understand what is truly important for us. First understand based on what is truly important for us, what is the best course of action for us. A building that does not have a sound foundation, it may rise majestically.
But a person who truly wants to build a tall building, those people who want to build a tall building, they don’t first look at the sky and envision how tall the building is. Yes, that may be the envisioning part, but in the exhibition part, they first look at the ground. And they see how solid is the foundation that I can build this ground.
And once that foundation is built, then the tall building can rise. Otherwise, the tall building may be built without the foundation. But when a storm comes, when some disturbance comes, the building will come crumbling down.
Similarly, when we focus too much on external things and we don’t focus on internal growth, then we may achieve a lot. But despite achieving a lot, we don’t get any inner fulfillment. The Vedic scriptures talk about two things.
There is Abhyudaya and there is Nishreyas. Abhyudaya is achievement. Nishreyas is fulfillment.
So Abhyudaya and Nishreyas. Today’s culture focuses a lot on Abhyudaya. Come on, achieve this, get this, acquire this.
And when we act accordingly, Nishreyas, that is inner fulfillment, that is something which constantly eludes us. So firstly, if we act without inner deliberation, quite often we will act in a way that aggravates the problems. But even if somehow without inner deliberation we act externally and we succeed, still that success will provide some achievement, but it will not provide any fulfillment.
We will not gain inner satisfaction. We will simply be, okay, I have achieved this and I want to achieve the next thing. I want to achieve the next thing.
And there will be no end to that pursuit. And that’s why what the Bhagavatam tells us, when we recollect Krishna, when we remember Krishna, that remembrance of Krishna gives us a deep fulfillment. Sukha dharma paranya jata jane, Hari charan smaranam rite nu tulyam.
By the remembrance of Krishna there is supreme happiness that comes. And when that happiness comes, then we can act according to what is truly important for us. Nowadays there is a lot of concern among people for obesity.
Obesity, people become very overweight. There are many reasons for overweight. So the food is often junk food.
Lifestyles are sedentary. The eating habits are unregulated. But people are caught in a double pincer.
Double pincer means, on one side, the ideal of beauty and fitness is depicted as slimness. And on the other side, there is so much food that is advertised. So what do people do? Eat this, eat this, eat this and then have a figure like this, have a figure like this.
It’s just not possible to have both. And because of that, people are developing so many eating disorders. So it’s become a huge problem.
In the western world and even the westernized world. Now the problem when you talk about obesity is that researchers did a survey and they found that people eat food for broadly three reasons. One is hunger.
The second is desire. And third is remains. That means, when I am hungry, I eat food, that is natural, that is necessary.
That’s what we should eat. But second is desire. Desire means that there is so much food that is glamorized.
Come on, this is delicious, eat this. And that is something one has to be careful about. But the third is what is relevant for us, that is relief.
This is called as comfort food. Comfort food means when people are agitated, people are disturbed, people have some anxiety, some stress, the first thing that they do is, their hand goes to some food item and they start chewing it. So I can’t control the world around, I can’t at least control what is in my mouth.
I can chew it and I can get some pleasure out of it. So they found that if when people are agitated, so what is happening here, there is agitation and there is some need for relief. Instead of looking for relief in something higher, in some meditation, in some prayer, in some devotion, they look for food with relief and comfort.
And that may provide some comfort but after that food goes inside the stomach and that causes much greater discomfort. So the mind actually tricks us by a devilish double role. What is that? First the mind tempts us.
It feels good. And then we start eating it. And after we have eaten and then we are feeling overloaded.
Then that same mind takes the role of a judge. You fool! Don’t you have any intelligence? Why did you eat so much? You have over eaten so many times and you have suffered so much. When will you learn? You are a total dumb nut.
What you should do? Eat another nut. So the mind actually first makes us a criminal. The mind is actually the criminal.
It makes us act criminally. And that same mind then becomes a judge and then sentences us. In this way we stay trapped.
So this desire for relief, which is a natural desire for us, we need to direct it spiritually. Surveys have found that if people are calmer, they eat less. If people are more agitated, they eat more.
So meditation is not just good for the soul, it is also good for the body. It is also good for regulating the urges to eat. Connection with Krishna is actually meant for our all-round well-being.
But the point which I was making here is there is deliberation and there is action. So when people eat comfort food, there is no deliberation. Why am I feeling agitated? What can I do to relieve this agitation? There is an instinctive reaction.
That is the hand goes towards the food item and one starts eating that. So when we practice bhakti, I will conclude with this point and then we can have question and answers. Sometimes we feel all this remembrance of Krishna and ecstasy in the remembrance of Krishna is all very nice.
But it is not practical. No, I can’t remember Krishna. I try to remember Krishna and my mind wanders everywhere.
It goes here, it goes there, it goes everywhere. That’s not a problem. Even if our mind wanders, at least we become aware that the mind is wandering.
In the past when the mind would wander, we would also wander with it. But now at least we are protesting that the mind is wandering. And that awareness that the mind is wandering is also a level of self-awareness.
So that means, say, the mind goes here, the mind goes there, the mind goes there. And earlier I used to go with it there, here, there, everywhere. And that way we may worry and we may act impulsively and worsen our problems.
Now we want the mind to go towards Krishna. But when we try to take it towards Krishna, Krishna, the mind goes here, the mind goes there, the mind goes there. And we get discouraged.
What is the use? Is this chanting, is this hearing Katha, is this benefiting me? But actually the very fact that we are becoming aware that when the mind is wandering, it is, oh, my mind is wandering. Let me bring it back. So even if the mind wanders, even if the mind doesn’t stay focused, still we are becoming more self-aware.
We are becoming more aware that I and my mind are different. The mind is going here, the mind is going there. And that itself is the beginning of deliberation.
Just becoming aware that my mind is wandering here, my mind is wandering there, I need to bring it back. That itself is an enhanced self-awareness that will help us in the rest of the day. So when we practice our mantra meditation, when we do our sadhana, even if we are not able to concentrate, just the attempt to concentrate will actually increase our capacity for self-awareness.
And that capacity for self-awareness, during the rest of the day, it will make us less impulsive. It will make us more reflective. And that way we will be able to act with greater maturity.
And we will be able to take wiser decisions. The Bhagavad Gita concludes with Arjuna who was discouraged at the start of the Gita. He had given up his hope of fighting.
What is the use of fighting? He had put aside his bow. But at the end of the Bhagavad Gita, he raises his bow and is ready to fight. Arjuna has picked up his bow.
That’s why it’s called Dhanur Dhara. So like that, in material life, Arjuna’s Gandiva, it represents our determination. Life is a battle and we all are called to fight in this battle of life.
But sometimes the problems become so much that they overwhelm us. And we think, what is the use of fighting? But when we understand that Krishna exists right next to us in our group, Krishna always loves us. Krishna never forsakes us.
Krishna’s love is eternal and indestructible. When we understand that and we live in the light of Krishna’s love for us, then at that time, no matter what adversities we face in this world, we can raise the bow of our determination once again. In the Vedic path, there is Karma, there is Jnana and then Bhakti.
In Karma, we look at the world and think, oh, the world will make me happy. The world will make me happy. We romanticize the world.
In Jnana, we turn away from the world. We demonize the world. Oh, this world, it’s all filled with problems.
It’s all filled with misery. But in Bhakti, we look beyond the world. We don’t look at the world.
We don’t look away from the world. We look beyond the world to Krishna. That means we utilize the world.
And when we have our vision fixed about the world of Krishna, from that perspective, we can act more intelligently and more effectively in the world. And that’s what Arjuna did after hearing the Bhagavad Gita. Here also, although Arjuna is overwhelmed, by remembering the Bhagavad Gita, by remembering Krishna, he will regain his composure and he will take the next step forward in his spiritual evolution.
So to summarize, I talked to you about how the Bhagavatam is a book of recollection in separation. The Pandavas’ separation firstly from Krishna as depicted over here and ultimately the Gopis’ separation from Krishna as depicted in the 10th canto. The Bhagavatam’s mode is not of countering suffering but of transcending suffering.
Parikshit Maharaj is a hero who is destined to die. And the Bhagavatam does not feature a miraculous intervention that stops his death. But the miraculous intervention is the raising of his consciousness by which when death comes, he is no longer there.
His consciousness is raised above. So this tells that outside it may be hot, but when you come to an air-conditioned room, you don’t feel heat. Similarly, there will be this reasonable existence.
But the process of bhakti yoga provides a Krishna-conditioned space for our consciousness wherein we gain relief from this pain. And then, this is not just simply other-worldly, we don’t tackle the problems of life also, but first deliberation, then action. So meditation enables us to connect with Krishna, bhakti enables us to connect with Krishna and then act maturely.
Otherwise, our responses to problems become bigger problems than the problems themselves. Like a snake bite, we respond by chasing the snake instead of stopping the flow of the poison. So when there is action without deliberation, that is vajopuna.
When there is no action, no deliberation, that is tapopuna. When there is first deliberation and then action, that is apapuna. And that deliberation, we discussed how it can help us practically in the day-to-day challenges also we face.
People are worried, not just because they are hungry or because they have desire, but because they face some problem and instinctively they want relief and they go towards food for relief. But if there is deliberation, then they will understand a more intelligent, more effective way of dealing with the problem. And when we connect with Krishna through meditation, through the process of bhakti yoga, we gain inner security.
We discussed about when we act without deliberation, even if we succeed, there will be achievement but there will be no fulfilment. And quite often, there will not even be achievement, there will simply be aggravation of problems. But when we connect with Krishna internally, raise our consciousness, then we understand that Krishna always loves me.
And whatever happens, I have an opportunity to love and serve Krishna. We get introduced from within to look beyond the world and then to look at how I can act in this world. In the service of the Lord is beyond that world.
This is Arjuna who was disheartened, picked up his bow. Similarly, the spiritual wisdom of bhakti yoga can help us to overcome disheartenment and rise in determination to fight and progress in the right way. Thank you very much.
Are there any questions related with this class or these other questions?